The End of the Beginning

Simchas Torah is a busy Yom Tov, with many parts to the Avodas HaYom. Following the Hakafos, we finish Zos HaBracha , thereby completing the annual cycle of Krias HaTorah. We then Lein the beginning of Sefer Beraishis, specifically the Pessukim that describe Brias HaOlam, before proceeding to the regular Maftir, Haftorah and Mussaf.

Now, the Ram”a tells us that on this day we make a “Seudas Mishteh L’Gomro Shel Torah”, a celebration for completing the Torah—this is the main purpose of the day: to celebrate having fninshed the yearly cycle of the Krios. The Kriah of Chosson Beraishis seems almost incidental—the Tur writes that if we would not begin the Torah anew there might be room for the Satan to be Mekatreg. If this is the case, however—if we indeed only read Parshas Beraishis because we completed Sefer Devarim—then why do we Lein the entire Parshas of Brias HaOlam? If we would limit this Leining to the initial Pessukim—perhaps the first day of Brias HaOlam, ending with “VaYehi Erev VaYehi Boker Yom Echad”—then we certainly would have denied the Satan his opening. Why, then, do we Lein all the Pessukim of Briah HaOlam? We must conclude that these Pessukim are also an integral part of the Avodas HaYom, and not as incidental as they first seem. How can we explain this? What is the connection between the Pessukim of Sheshes Yimei Beraishis and Simchas Torah?

This question is really secondary to a much more pivotal question regarding the Krias HaTorah of Simchas Torah: why, on this of all days, do we complete the yearly cycle of Krias HaTorah? Would it not have been more logical to complete Sefer Devarim at the end of Elul, right before Rosh HaShana, thus beginning the new cycle with the new year? Why did Chazal arrange the calendar such that the Seudas Mishteh L’Gomro Shel Torah occurs on this, the last day of Sukkos and really the entire Yomim Noraim period?

A pathway to answering this most basic question seems to begin with understanding the connection between the Pessukim at the beginning of Sefer Beraishis and Simchas Torah. We can do so based on a primary source regarding Brias HaOlam.

Kapital 139 begins with the words “Lamenatzeach L’Dovid Mizmor Hashem Chakartani VaTeda,” and Ibn Ezra makes a very impactful introduction to these Pessukim. He writes: “Zeh HaMizmor Nechbad Me’od B’Darchei Hashem V’Ain B’Ela Chamisha Sefarim Mizmor Kamohu.” The description of this Perek as particularly beloved, with the additional note that there is none like it to be found anywhere in Sefer Tehillim, certainly compels us to understand this Kapital better.

As is the case with many Perakim in Tehillim, the essence of the Perek can be determined by understanding its origins, and in the case of this particular Perek, it may also allow us to understand its unique nature.

While the Perek begins with the words “Lamenatzeach L’Dovid Mizmor”, which would seem to indicate that its words were written by Dovid Hamelech, this does not seem to necessarily be the case. Much of the Perek is written in the first person, and the Gemara in Sanhedrin attributes two of the Pessukim to Adam HaRishon, perhaps indicating that it was Adam who first said or inspired this Mizmor, which Dovid Hamelech later wrote down.

Learning the Pessukim, it is easy to see why Ibn Ezra considered this to be such a special Perek: in these line Adam HaRishon speaks very plainly about human nature, and our relationship with HKBH.

At the very outset, the Pessukim detail the insight that HKBH has into our existence: “Hashem Chakartani VaTeda”. Radak explains that Hashem, the Bochen Kelayos V’Lev, is well aware of our shortcomings and nature—rendering fruitless any efforts to hide our errors from Him. Similarly, “Attah Yadata Shivti V’Kumi”, Hashem knows our ups and downs, our comings and goings, “V’Kol Darchai Hiskanti”, all of our ways are known to Him.

It seems that Adam HaRishon is explaining to us those most fundamental truths—that HKBH is aware of all that we do and holds us accountable for our actions—which he learned firsthand in his initial hours on this earth. In fact, some of the Pessuk seem to speak directly to the events that occurred while Adam and Chava were in Gan Eden.

The Passuk poses a rhetorical question: “Ana Elech MeRuchecha V’ana MiPanecha Evrach”. Where can one flee from HKBH, and where can one escape to that is outside the vision of HBKH? “Im Asak Shamayim Sham Attah V’Atziah Sheol Hinecha”. Hashem is found in the Shamayim but also in those places that seem so far removed from Shamayim: there is no place to hide from Him.

This realization—that HKBH understands our nature and sees all that we do—gives way to an impassioned Teffilah. At first glance, this Teffilah seems to be similar to many in Sefer Tehillim, in which Dovid Hamelech seeks refuge from those that wish to harm him, as we find phrases such as “Im Tiktol Eloka Resha V’Anshei Damim Suru Meni”. Sforno, at the beginning of the Perek, explains that these can be understood as references to the Yetzer Harah as well. what greater enemy do we have than the one who seeks to draw us away from the Drech Hashem—it is he that we detest the most, “Tachlis Sinah Sinesem L’Oyvim Hayu Li”.

This seems to fit well with the notion that Adam HaRishon originally composed this Mizmor: it was he who first faced the Yetzer Harah, in the guise of the Nachash HaKadmoni, and who, therefore, best understood the danger posed by this most fearsome foe.

Understanding that this Perek was written by Adam HaRishon creates a link between its words and the Pessukim in Sefer Beraishis: several of the Pessukim in this Mizmor reference the creation of man and are written in the first person, indicating that they refer to the creation HaAdam HaRishon that is included in the Parsha of Brias HaOlam.

Two of these Pessukim speak about the way that Adam’s actual body was formed, fashioned from the earth itself, and are the subject of the Gemara in Sanhedrin mentioned above. The third, however, is a bit more obstruse.

Towards the beginning of the Perek, the Passuk says: “Achor V’KEdem Tzartani VaTashev Alai Kapecha”. There really is no way to translate these words literally, though Rashi tells us that the terms “Achor V’KEdem” refer to “Panasi V’Achorai”, my front and back. What does this mean? Why does Adam HaRishon speak about the fact that Hashem created both the front and back of his body?

The most well-known and perhaps least-understood explanation of these words is found in a Gemara in Brachos, which tells us: “Du Partzufin Barah HKBH B’Adam.” When Adam HaRishon was created, the Gemara explains, he was a two-sided being, merging Zachor and Nekeva in once corpus. Later, the Partzuf that was Nekeva was removed and Chava was created. This, concludes the Gemara, is the meaning of “Achor V’KEdem Tzartani”: when Adam was formed, he has a front, male, side and back, female, side.

This Gemara is instructional, if somewhat esoteric, but it leaves open an important question: Why does Adam mention this aspect of his creation here? The concept of “Du Partzufin” does not seem related to the overall theme of this Perek—how can we understand the words “Achor V’KEdem Tzartani” in context?

Perhaps we can look to other Ma’amarei Chazal to answer this question.

There is a Medrash, brought in some versions of Rus Rabbah that tells us: “Adam Bo Hischil Libros Es HaKol U’Bo Gamar Es HaKol”, Brias HaOlam began and ended with Adam. The Medrash continues, telling us how this occurred: “Barah Oso V’Hiniach Golam U’Byom HaShishi Nafach Bo Neshama”. Adam’s physical body was created on Yom Rishon, but he was not given life, in the form of his Neshama, until Yom HaShishi. This, explains the Medrash, is the meaning of the words “Achor V’KEdem Tzartani”: Adam was both the beginning and end of the Briah. This Medrash obviously requires some explanation: why did Hashem create the Guf of Adam HaRishon on Yom Rishon only to wait until Yom Hashishi to animate him with life? The Medrash does explain why Adam did not receive his Neshama after being created on Yom Rishon—so that no one could claim that mankind created the world. Even so, it is difficult to understand why the reality of Barah Oso V’Hiniach Golam was needed in the first place—why couldn’t the Guf and Neshama of Adam HaRishon come into existence at the same time?

It seems that HKBH specifically wished for Adam to be created in this way so it would be true that “Adam Bo Hischil Libros Es HaKol U’Bo Gamar Es HaKol.” Why? What is the virtue, so to speak, in mankind being both the beginning and end of the Briah, in the manner of “Achor V’KEdem Tzartani”?

R’ Elchonon Wasserman Hy”d wrote a collection of thoughts on Aggadah called “Dugmaos L’Beurei Aggados Al Drech HaPshat”, there is a thought there that may help us understand this Medrash.

People assume, explains R’ Elchonon, that Yiras Hashem is a Ma’alah, a nice Middah for a person to have, but without it one is an Adam who is merely lacking this Ma’alah. The Passuk in Koheles tells us that this is not the case: Sof Davar…Es HaElokim Yirah…Ki Zeh Kol HaAdam.” Without Yiras Shamayim, one might be a person but he is not an Adam—he is a “Ba’al Chai B’Temunas Adam”, like an animal in the guise of a person. Whether one has more or less Yiras Shamayim is irrelevant—what is important is that he possesses this Middah in some measure, for without it, he is not an Adam.

While this seems daunting, R’ Elchonon explains that our very being is primed for the task—each of us is born with the ability to achieve a Madreigah of Yiras Hashem in some capacity. He proves that this is true based on a Zohar regarding Briash HaOlam: when the world was created, he explains, each part of the Briah gave part of its Kochos to Adam: the Shor, the Ari and the Namer, the various birds and vegetation, all gave parts of their Techunos to mankind.

It emerges, explains R’ Elchonon, that people contain the animalistic tendencies of all creation—we are, in effect, wild animals just waiting to pounce. As such, it must be that HKBH gave us the tools to control our Yetzer, just as any dangerous animal must be provided chains to restrain it. Yiras Hashem is the chain that holds us back, preventing us from acting on our vilest tendencies.

Perhaps this is how we can understand the Medrash in Rus Rabba and the words “Achor V’KEdem Tzartani”. On the first day of creation, Adam was created as a Golem—his physical being brought into existence. For the rest of the Sheshes Yimei Beraishis, the various Brios instilled in this Guf their own Techunos, as the Zohar explained. Then, on Yom Hashishi, Adam was given a Neshama, representing his capacity for Ruchnios, and with it the ability to achieve the Yiras Shamayim. It is this Neshama that is necessary to tame the base Techunos HaBehamios that are part of our being, “Ki Zeh Kol HaAdam”.

We now understand why Adam says the words “Achor V’KEdem Tzartani” in this Kapital, which speaks about his battle with the greatest enemy of all: it is the reality of “Adam Bo Hischil Libros Es HaKol U’Bo Gamar Es HaKol” that defines this struggle. The Techunos given to us during Brias HaOlam can be used for good, but their negative implications must be controlled by Yiras Hashem, lest they run wild. It is, therefore, the reality of Achor V’KEdem Tzartani that allows us to realize the promise of “Ki Zeh Kol HaAdam.”

Maybe these ideas can help us understand why Chazal arranged the calendar so that we would finish Zos HaBracha, and then Lein the Pessukim of Ma’aseh Beraishis, on Simchas Torah.

For forty days, from Rosh Chodesh Elul until Shmini Atzeres, we strive to live on a higher plane. Our focus turns inward as we examine our ways, recognizing where we have fallen short. On Rosh Hashana we begin the process, being Mamlech Hashem not just on the world but on ourselves, followed by the intense Avodah of the Aseres Yimei Teshuva and Yom Kippur itself. On Sukkos we strive for an even higher Madreigah—Teshuva M’Ahava—daring to dwell in the house of Hashem personified by the Sukkah.

But we know that these days must come to an end, and the long, cold winter will set in. Along with the shorter days and chillier weather, one worries that the heat of the Yimei HaKodesh will abate and the struggle to maintain our newfound Madreigos will be overwhelming.

Enter Simchas Torah. On this day, we grab the Sifrei Torah, holding on tight to that which can keep us afloat in the waters of life: Raishis Chachma Yiras Hahsem. The Torah and Mitzvos are what allow us to access the Yiras Hashem that lays dormant in each of us, providing us the opportunity to become an Adam in the truest sense of the word. As the Ba’al HaTurim points out, the Gematria of “Tira”, as in “Es HaElokim Tira…” is the same as that of Torah—they are interconnected.

On this day, as we celebrate the ability to maintain the Madreigos we have reached, as we dance with the Torah that will lend longevity to our Yomim Noraim, we Lein the Pessukim of Brias HaOlam. On this day, we hear of the creation of the world, which took place in the manner of “Adam Bo Hischil Libros Es HaKol U’Bo Gamar Es HaKol,” reminding ourselves that we have what it takes—that the Techunos and tools to achieve greatness are part of our very makeup. These Pessukim teach us that we too can lead lives of Kedusha, using our inborn Yiras Hahsem to reach new heights, “Ki Zeh Kol HaAdam”.